Difficult Questions of Leadership: Part One--The Necessity of the Questions

                This series of articles will address two difficult questions concerning biblical eldership: 1. What does it mean that an elder must be “the husband of one wife”?  2. What does it mean that an elder must have “believing children”?  First, however, we must know why these questions are necessary.  This article addresses that necessity. 

                Some think that such questions are silly or unprofitable.  It may seem to others as if these questions cause undue conflict among brethren.  Without doubt, these questions—perhaps more than any others related to an elder’s qualifications—have caused much conflict and that is unfortunate.  We strive to “live peaceably with all” (Rom. 12:18).  We “maintain the unity of the Spirit in the bond of peace” (Eph. 4:3).  That was our Lord’s Prayer (cf. John 17:20, 21).  That is our aim.  We ought not to erect boundaries where none exist.  There are, however, boundaries worth defending (cf. Gal. 2:11-14; Tit. 1:9-13).  We must require what God requires while allowing what God allows.

                From God’s perspective there is a necessary order to appointing elders and deacons.  Paul writes concerning deacons, “And let them also [i.e. in addition to the elders] be tested first; then let them serve as deacons” (3:10).  A man must first be tested, then let him serve.  This is a clear boundary.  Each qualification forms a part of the proving process and is worth defending.  Though conflict is regrettable, maintaining the purity of the eldership is worth the fight.  It is of such great importance that an elder who falls into sin is to be publicly rebuked “so that the rest may stand in fear” (1 Tim. 5:19, 20).  Paul calls Timothy to account with God, Christ, and angels as witnesses.  “In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality” (1 Tim. 5:21).  Rebuking an elder, even removing an elder, is a responsibility which must be carried out faithfully.  This situation can be avoided, however, if those who appoint elders give adequate attention to the testing process.  If the purity of the eldership is jealously defended at the outset then public rebuke becomes less likely. 

                Paul warns Timothy against the dangers of appointing a man too quickly.  Appointment to duty was often accompanied by the laying on of hands as a way to show partnership with and approval of the candidate (cf.  Acts 6:6; 13:3; 1 Tim. 4:14).  So, Paul admonishes Timothy: “Do not be hasty in the laying on of hands [i.e. to appoint a leader to office], nor take part in the sins of others; keep yourself pure” (1 Tim. 5:22).  He insists that Timothy be thorough in his investigation and offers these two maxims to aid in carefully appointing elders.  “The sins of some men are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them.  In the same way, good deeds are obvious, and even those that are not cannot be hidden” (1 Tim. 5:24, 25 NIV).  First, Paul addresses those who are unfit to be shepherds.  Those whose sins are “obvious” are clearly unfit for duty.  There is no need to examine or even consider such men for office.  Others may appear suitable but with further inspection their sins “trail behind them.”  Second, he remarks concerning those who prove worthy of the office.  There are some men whose good works and character are so apparent that one feels great confidence in their ability to fulfill the role of an elder.  There are others whose good works may go unnoticed.  However, if one will take the time to look, their good works “cannot be hidden.”  In this way Timothy is to make a full investigation of the candidates.  These maxims guard against appointing unfit men and help to ensure that suitable men are not overlooked.

                The appointment of elders is a serious event in the life of the church.  The elders must be thoroughly tested before their appointment.  Later, if they fall into disrepute, they are to be publicly rebuked.  The purity of the eldership is worth the conflict that may follow.  We must heed Paul’s charge today.  Before God, His Son, and all the angels, we must guard the purity of the eldership unapologetically.  We must insist on rigorous adherence to the New Testament qualifications for the leadership of the church of Christ.